Waswasa and Ghusl in the Shafi‘i School

Shaykh Qasim Hatem is asked about the rulings on waswasa in the Shafi‘i school and how to handle misgivings in relation to purification.


Assalam alaykum wa rahmatullah wa barakatuh.

I require an answer according to the Shafi‘i school.

1. After taking a ghusl, when I rub myself dry with a towel body hair, and hair from my beard and head fall out. I also get very itchy so I usually scratch myself and this obviously results in some skin coming off even though it can’t really be seen. After this if I remember that I forgot to wet a certain part on my body in the ghusl, then will only washing that place suffice or must I wash the areas from where hair has fallen out and also where I’ve scratched myself?

I do suffer from waswasa and it badly affects my life. Would you say that the above are also waswasa? And, in such situations should I simply wash the area that was left out ignoring the places where hair has fallen out from etc., that I understand need re-washing?

2. Even during ghusl and wudu, if ever get an itch somewhere then I either don’t scratch it until I’ve finished or if I do scratch the place the I’ll repeat the washing of that place.

According to the rules of the book this understanding would probably be correct but I wanted to ask if I should ignore this because it seems like waswasa and delving into fine details.

Should I ignore these things?


Wa alaykum assalam wa rahmat Allah wa barakatuh.

I pray all is well with you. I’m sorry for the late reply. May Allah give you success in this life and the next. Amin.

1. Once you’ve made the intention for fard ghusl and washed the skin and hair on the body, then you don’t have to re-wash the parts you already washed, even if some of the skin or hair comes off before you wash the whole body. You just have to wash the part that you left out of the ghusl.

Yes, it does sound like a case of waswasa and you should just ignore the places where skin and hair had fallen out in this situation.

2. Once you wash the limbs of wudu in wudu, then you don’t have to return to them, even if you scratch them before you finish your wudu. This also sounds like it could be waswasa and would be better to ignore.

I hope this helps.


Qasim Hatem

Does Wearing Makeup Make Me a Disbeliever?

Answered by Shaykh Abdul-Rahim Reasat

Questions: Asslamu Alaykum

A few years ago, I had some thoughts that if I loved Allah I would leave all adornment for His sake. While reflecting upon this, I concluded that I did not love Allah enough to cover my hair. I verbalized these thoughts and did not immediately repent. Since then I have repented and now cover my hair, but still wear makeup. I feel doing so makes me a disbeliever and will lead me to Hell. Is this a misgiving?

Answer: As-salamu ‘alaykym wa rahmatullah wa barakatuh

You can rest assured that this is a misgiving, and that you are still a believer. Allah said in the Qur’an, ‘Whoever repents after his wrongdoing and rectifies [matters, will be forgiven]; because Allah is indeed All-Forgiving (Ghafūr) and Ever-Kind (Raḥīm)’ (5:38).

Shaykh Ahmad b. Ataʾillah al-Sakandari, the great saint and scholar, gave us all a great deal to hope for when he said, ‘Let not a sin become so great in your eyes that it prevents you from having a good opinion of Allah, for he who knows his Loving Lord considers his sin insignificant compared to His generosity’ (Ibn Ata’illah, al-Hikam).

A good practice is to say the duʿa which the Prophet (Allah bless him and grant him peace) said after the battle of Uhud:

اللَّهُمَ حَبَّبْ إِلَيْنَا الْإِيمَانَ وَزَيِّنْهُ فِي قُلُوبِنَا، وَكَرِّهْ إِلَيْنَا الْكُفْرَ وَالْفُسُوقَ وَالْعِصْيَانَ، وَاجْعَلْنَا مِنَ الرَّاشِدِينَ

‘O Allah, make faith beloved to us and adorn it in our hearts; and make disbelief, defiance and disobedience hateful to us, and make us firmly amongst those on the right way’ (Ahmad).

May Allah grant you the best of both worlds.

[Shaykh] Abdul-Rahim Reasat

Shaykh Abdul-Rahim Reasat began his studies in Arabic Grammar and Morphology in 2005. After graduating with a degree in English and History he moved to Damascus in 2007 to study and sit at the feet of some of the most erudite scholars of our time.

Over the following eighteen months he studied a traditional curriculum, studying with scholars such as Shaykh Adnan Darwish, Shaykh Abdurrahman Arjan, Shaykh Hussain Darwish and Shaykh Muhammad Darwish.

In late 2008 he moved to Amman, Jordan, where he continued his studies for the next six years, in Fiqh, Usul al-Fiqh, Theology, Hadith Methodology and Commentary, Shama’il, and Logic with teachers such as Dr Ashraf Muneeb, Dr Salah Abu’l-Hajj, Dr Hamza al-Bakri, Shaykh Ahmad Hasanat, Dr Mansur Abu Zina amongst others. He was also given two licences of mastery in the science of Qur’anic recital by Shakh Samir Jabr and Shaykh Yahya Qandil.

His true passion, however, arose in the presence of Shaykh Ali Hani, considered by many to be one of the foremost tafsir scholars of our time who provided him with the keys to the vast knowledge of the Quran. With Shaykh Ali, he was able to study an extensive curriculum of Qur’anic Sciences, Tafsir, Arabic Grammar, and Rhetoric.

When he finally left Jordan for the UK in 2014, Shaykh Ali gave him his distinct blessing and still recommends students in the UK to seek out Shaykh Abdul-Rahim for Quranic studies. Since his return he has trained as a therapist and has helped a number of people overcome emotional and psychosomatic issues. He is a keen promoter of emotional and mental health